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Social Theory of Fear Previous Publications Contemporary Criminology and Criminal Justice Theory: Evaluating Justice Systems in Capitalist Societies, Palgrave Macmillan (2009). Walk the Walk and Talk the Talk: An Ethnography of a Drug Abuse Treatment Facility (1992). Social Theory of Fear Terror, Torture, and Death in a Post-Capitalist World Geoffrey R. Skoll Social Theory of Fear Copyright © Geoffrey R. Skoll, 2010. Softcover reprint of the hardcover 1st edition 2010 All rights reserved. First published in 2010 by PALGRAVE MACMILLAN® in the United States – a division of St. Martin’s Press LLC, 175 Fifth Avenue, New York, NY 10010. Where this book is distributed in the UK, Europe and the rest of the world, this is by Palgrave Macmillan, a division of Macmillan Publishers Limited, registered in England, company number 785998, of Houndmills, Basingstoke, Hampshire RG21 6XS. Palgrave Macmillan is the global academic imprint of the above companies and has companies and representatives throughout the world. Palgrave® and Macmillan® are registered trademarks in the United States, the United Kingdom, Europe and other countries. ISBN 978-1-349-28779-6 ISBN 978-0-230-11263-6 (eBook) DOI 10.1007/978-0-230-11263-6 Library of Congress Cataloging-in-Publication Data Skoll, Geoffrey R., 1948– Social theory of fear : terror, torture, and death in a post-capitalist world / Geoffrey R. Skoll. p.cm. Includes bibliographical references. 1. Fear—Social aspects. 2. Security (Psychology) I. Title. BF575.F2S57 2010 320.9'051—dc22 2009053357 A catalogue record of the book is available from the British Library. Design by MPS Limited, A Macmillan Company First edition: September 2010 To Jenny Peshut, light and love of my life forever and longer Solitudinem faciunt pacem appellant. They made desolation; they called it peace. (Cornelius Tacitus, Agricola 30) Table of Contents Acknowledgments xi Chapter 1 Introduction 1 Chapter 2 Capitalism’s Collapse 23 Chapter 3 States and Social Control 41 Chapter 4 Law and Terror 63 Chapter 5 Terror, Law, and Torture 79 Chapter 6 Camps, Gallows, Ghettos, Gulags, and Prisons 97 Chapter 7 The Rise of the Icon 115 Chapter 8 Modernism to Postmodernism and Beyond 131 Chapter 9 Resistance and the Fight against Repression 153 Chapter 10 The Rebel 175 References 199 Index 229 Acknowledgments Robin Pickering-Iazzi reviewed and helpfully commented on parts of this book. Alvin Levie, a lifelong rebel, gave permission for a photograph of his painting Victory Parade to grace the cover. Ann Levie, his daughter, arranged for the photograph. Gwaina Wauldon took the photograph. Chapter 1 Introduction ver since Thucydides justified his history by proclaiming the EPeloponnesian War a great war and an epochal event for humanity, analysts of events occurring in their own time and place have risked accusations of hubris for similar claims. Nonetheless, the first years of the twenty-first century seem to portend epochal caesurae. The end of the half-millennium-old world capitalist system and the emerging dominance of a new form of communication and consciousness qualify these years as a time of a dramatic break with the past. According to Immanuel Wallerstein (2004), the world capitalist system began at the start of the sixteenth century and was centered in Western Europe. It appears to have entered its death throes at the start of the twenty-first century. An even greater change involves the transformation of communication. Writing emerged as the dominant communicative form about two-and-a-half millennia ago, and printing about the same time as capitalism; together they formed a logocentric form of consciousness. Midway through the twentieth century, an iconocentric con sciousness began to displace logocentrism. Logocentrism is a writing-based communicative form and iconocentrism is image based. The chapters that follow concentrate on the United States as a principal site of these changes. The United States is and has been the vanguard for modern capitalism and the place where iconographic communication has developed exuberantly. This is not to say that other countries and regions do not participate in the changes, but the United States remains the pacesetter and the hegemon. Systems of political economy and consciousness do not seamlessly succeed one another. Typically, an interregnum intervenes. During such interregna, chaos prevails. Among the characteristics of chaotic interregna are “wild fluctuations in all the institutional arenas. The world-economy is subject to acute speculative pressures . [and a] high degree of violence is 2 SOCIAL THEORY OF FEAR erupting everywhere” (Wallerstein 2004:87). Most people adjust by relying on short-term adaptations using customary methods and strategies. Class conflict, as has been the case throughout recorded history, continues to pre- vail. At the beginning of the twenty-first century, it takes the form of “the struggle between the spirit of Davos and the spirit of Porto Alegre” (88). In the struggle over the system (or systems) that will succeed our existing world-system, the fundamental cleavage will be between those who wish to expand both liberties—that of the majority and that of the minorities— and those who seek to create a non-libertarian system under the guise of preferring either liberty of the majority or the liberty of minorities. In such a struggle, it becomes clear what the role of opacity is in the struggle. Opacity leads to confusion, and this favors the cause of those who wish to limit liberty (89). Needless to say, the ruling classes of the current era favor the nonlibertarian solution. Furthermore, the role of opacity in obscuring communication along with analytic and strategic thought looms even larger because of the shift from logocentric consciousness to iconocentric consciousness. While far from resolved, trends and developments in the first decade of the twenty-first century favor the nonlibertarian solution. Police state controls, pervasive surveillance, and mass incarceration grow apace in the United States. At the same time, the U.S. military spreads war, terror, and torture in a desperate attempt to maintain its elites and their influence over the rest of humanity. The Risk Society The Trinity explosion began the risk society on July 16, 1945, in the Jornada del Muerto (Journey of Death) desert near Almogordo, New Mexico. It was the first test of the atomic bomb. Three weeks later, on August 6, 1945, the United States used another atomic bomb to destroy the city of Hiroshima, and three days after that, a third bomb blasted Nagasaki. Ulrich Beck (1986) popularized the term “risk society” to describe a social shift from the past when the main hazards faced by humans came from the natural world. In the new social world, the main hazards are from human products. Beck proposed five principles of the risk society. First, risks threaten systemic and irreversible harm. Most hazards, according to Beck, used to be personal, whereas in the risk society they are global. Furthermore, they are often beyond ordinary direct detection. For instance, in the case of nuclear explosives, much harm comes from invisible radiation. Beck gave the example of odors in medieval cities as INTRODUCTION 3 the old style risk: “[H]azards in those days assaulted the nose or the eyes and were thus perceptible to the senses, while the risks of civilization today typically escape perception and are localized in the sphere of physical and chemical formulas”(21). Beck’s bad history and bad science on this last point are addressed below. The second of Beck’s principles refers to a boomerang effect of risks. Accordingly, those social strata that initially benefit from producing risks eventually turn back and threaten them (23). Genetically modified food might exemplify this proposition as the U.S. corporate leaders who profit from the products may one day find themselves eating the hazardous food they produce. This second principle also relates to the global character of modern risks, a communality of fear and insecurity (Van Brunschot, Gibbs, and Kennedy 2008:29). Third, modern risks create a positive feedback loop in which risks create more risks. Modern risks are infinite and create infinite demands for reducing them (Beck 1986:23). Risk management has become profitable with the ever-expanding market. Fourth, risk has become the arbiter of social stratification, replacing the old class and status system based on unequal distribution of scarce resources. In this view, danger, not scarcity, determines social position and relations. Moreover, knowledge of risks has become commodified, a commodity not everyone can afford, because so far as scientists do not recognize risks, they do not exist as social artifacts (Beck 1989:100). This means that scientific risk experts have a monopoly on defining what dangers society contains. Those who lack technical expertise must rely on those who have it, thus removing much of the critical discourse about risk from popular politics (1986:71–72). Fifth, risk pervades public spaces. Private security measures have increasingly replaced public safety. This point relates to social stratification, as those lower in the social order must rely on more on public space and public safety. These five principles operate as propositions in Beck’s theory of risk. They ignore historical reality. Each one makes an invalid distinction between archaic kinds of risks and modern risks. Beck’s example of medieval odors neglects the fact that odors, though noxious, are not dangerous, whereas a good many serious health hazards provide no direct sensory evidence. Moreover, medieval hazards were no less systemic or global. The Black Death of the fourteenth century, which devastated Europe, came from Asia. The plague bacillus is not directly detectable, and even if it were, the public consensus did not have a germ theory of disease (Slack 1988). The Black Death tended to strike differentially—according to social stratification.

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